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ity’ and is lord of happiness, to this I must devote
myself without reserve. For a front and a showA Pindaric mixture of metaphors beginning with a portico and
garb, continuing with the illusory perspective of scene-painting, and
concluding with the craftly fox trailed behind. I must draw about
myself a shadow-line of virtue, but trail behind me the fox of most sage
Archilochus,Cf. Fr. 86-89 Bergk, and
Dio Chrysost.Or. 55. 285 R.KEPDALE/AN is a standing epithet of Reynard. Cf. Gildersleeve on Pindar
Pyth. ii. 78. shifty and bent on gain. Nay,
'tis objected, it is not easy for a wrong-doer always to lie hid.Cf. my review of Jebb's
“Bacchylides,”Class. Phil., 1907, vol. ii. p. 235. Neither is any other big thing
fa

pleased by their words on this occasion, and said:
It was excellently spoken of you, sons of the man we
know,
Cf. my note in Class.
Phil. 1917, vol. xii. p. 436. It does not refer to
Thrasymachus facetiously as Adam fancies, but is an honorific expression
borrowed from the Pythagoreans. in the beginning of the elegy
which the admirerPossibly Critias.
of Glaucon wrote when you distinguished yourselves in the battle of
MegaraProbably the battle of 409 B.C.,
reported in Diodor. Sic. xiii. 65. Cf. Introduction p.
viii.—'Sons of Ariston,The
implied pun on the name is made explicit in 580 C-D. Some have held that
Glaucon and Adeimantus we

,
and what rhythms we must leave for their opposites; and I believe I have
heard him obscurely speakingThere is a hint
of satire in this disclaimer of expert knowledge. Cf. 399 A. There is no
agreement among modern experts with regard to the precise form of the
so-called enoplios. Cf. my review of Herkenrath's “Der
Enoplios,”Class. Phil. vol. iii. p. 360, Goodell, Chapters on Greek
Metric, pp. 185 and 189, Blaydes on Aristophanes
Nubes 651. of a foot that he called the
enoplios, a composite foot, and a dactyl and an heroicPossibly foot, possibly rhythm.DA/KTULON seems to mean the foot, while H(RW=|OS is the measure based on dactyls but
admitting spondees. foot, which he arranged, I know not how, to

s
of the use of EI)=DOS and I)DE/A(Peiper's Ontologica
Platonica, Taylor,
Varia Socratica, Wilamowitz, Platon,
ii. pp. 249-253), whatever their philological interest, contribute
nothing to the interpretation of Plato's thought. Cf. my De
Platonis Idearum Doctrina, pp. 1, 30, and Class
Phil. vol. vi.
pp. 363-364. There is for common sense no contradiction or problem in
the fact that Plato here says that we cannot be true
“musicians” till we recognize both the forms and all
copies of, or approximations to, them in art or nature, while in Book X
(601) he argues that the poet and artist copy not the idea but its copy

79 A, 400
B-C, 403 D-E, 425 A-E, Laws 770 B, 772 A-B, 785 A, 788
A-B, 807 E, 828 B, 846 C, 855 D, 876 D-E, 957 A, 968 C. should
one recite the list of the dances of such citizens, their hunts and chases
with hounds, their athletic contests and races? It is pretty plain that they
must conform to these principles and there is no longer any difficulty in
discovering them.” “There is, it may be, no
difficulty,” he said. “Very well,” said I;
“what, then, have we next to determine? Is it not which ones among
themAU)TW=N
TOU/TWN marks a class within a class. Cf. Class.
Phil. vol. vii.
(1912) p. 485. 535 A refers back to this
passag

the best of our present judgement.Cf. Demosthenes 18 and 430 EW(/S GE E)NTEU=QEN I)DEI=N. Plato's
definitions and analyses are never presented as final. They are always
sufficient for the purpose in hand. Cf. Unity of Plato's
Thought, p. 13, nn. 63-67 and 519. What can be the
remaining form thatDI' O(/: cf. my paper on the Origin of the Syllogism,
Class. Phil.
vol. xix. pp. 7 ff. This is an example of the terminology of the theory
of ideas “already” in the first four books. Cf.
Unity of Plato's Thought, p. 35, n. 238, p.
38. would give the city still another virtue? For it is obvious that
the remainder is justice.” “Obvious.”
“Now then,NU=N DH/: i.e.NU=N
H)/DH.

themselves?” “We meant, for example, that a man and a
woman who have a physician'sAdam makes
difficulties, but Cf. Laws 963 ANOU=N . . . KUBERNHTIKO\N ME\N KAI\ I)ATRIKO\N KAI\
STRATHGIKO/N. The translation follows Hermann despite the objection that
this reading forestalls the next sentence. Cf. Campbell ad
loc. and Apelt, Woch. für klass. Phil., 1903, p. 344. mind have the same nature. Don't you
think so?” “I do.” “But that a man
physician and a man carpenter have different natures?”
“Certainly, I suppose.”“Similarly, then,” said I, “if it appears
that the male and the female sex have distinct qualifications for any arts
or pursuits, we shall affirm that they ought to be assigned respectively to

H(GEMONIKO/S, and Politicus 293 C, and only
seems to be contradicted in Euthydemus 306 B. Aristotle
is said to have contradicted it in a lost work (fr. 79, 1489 b 8 ff.). It is paraphrased or parodied by
a score of writers from Polybius xii. 28 to Bacon, Hobbes, More,
Erasmus, and Bernard Shaw.
Boethius transmitted it to the Middle Ages (Cons. Phil. i. 4. 11). It was
always on the lips of Marcus Aurelius. Cf. Capitol, Aurelius i. 1 and iv. 27. It was a
standardized topic of compliment to princes in Themistius, Julian, the Panegyrici
Latini, and many modern imitators. Among the rulers who have
been thus compared with Plato's philosophic king are Marcus Aurelius,
Constantine, Arcadius,

from another. But in the case of a faculty I look to one
thing only—that to which it is related and what it effects,Cf. my note on Simplic.De An.
146. 21, Class. Phil. xvii. p. 143. and it is in this way
that I come to callCf. Ion
537 DOU(/TW KALW= TH\N ME\N A)/LLHN, TH\N DE\
A)/LLHN TE/XNHN. each one of them a faculty, and
that which is related toE)PI/: Cf. Parmenides 147
D-EE(/KASTON TW=N O)NOMA/TWN OU)K E)PI/ TINI
KALEI=S; the same thing and accomplishes the same
thing I call the same faculty, and that to another I call other. How about
you, what is your practice?” “The same,” he
said. “To return, then, my friend,” said I,
“to science or true knowledge, do you s

that it is ever enamored of the kind of knowledge which
reveals to them something of that essence which is eternal, and is not
wandering between the two poles of generation and decay.Lit. “is not made to wander by generation and
decay.” Cf. Crat. 411 C, Phaedo
95 E, whence Aristotle took his title. See Class. Phil. xvii. (1922) pp. 334-352.”
“Let us take that as agreed.” “And,
further,” said I, “that their desire is for the whole of
it and that they do not willingly renounce a small or a great, a more
precious or a less honored, part of it. That was the point of our former
illustrationSupra 474 C-D. drawn
from lovers and men covetous of honor.” “You are
right,” he said. “Consider, then, next whethe